אפוטרופוס ג

And this is the aspect of the omer of barley and the S’firah that begin immediately on the second day of Pesach, which is a preparation and beginning for receiving the Torah on the fiftieth day. For it is brought there in the aforementioned teaching that the chacham gathers the good souls — namely, the good desires that are found in each person — and also gathers the souls and desires that are not good, in the aspect of “I have gathered my myrrh with my spice” (Shir HaShirim 5:1) — which is the aspect of the “lion” within the soul, namely, gathering the bitterness of the soul, the aspect of “And her soul was bitter to her” (Sh’muel II, 1:26) — namely, the desires that are not good, the cravings of this world — “with my spice” — with the good desire that raises a pleasant scent; see there. 7

And this is the aspect of: “On his day you shall give his wages,” etc. (Devarim 24:15). For this hired worker fell into the aspect of servitude because of the pressure of sustenance [dachakus haparnasah] — he was compelled to hire himself out to work for his fellow. And the essential servitude is drawn from the blemishes mentioned above, whose essential root is the blemish of emunas chachamim. For the essential servitude and the lack of sustenance are drawn from the sin of Adam HaRishon, upon whom was decreed: “By the sweat of your brow you shall eat bread,” etc. (Beraishis 3:19) — because he blemished emunas chachamim. Through which the books of the holy Torah are multiplied and the Torah is completed and incorporated in the aspect of Kodesh Kodashim, the aspect of the saichel hakolail — through which all the dinim and contractions in the world are sweetened, as above.

And through this the money and the sustenance are drawn in great abundance. For the abundance and wealth are drawn from the left [s’mol], as it is written: “In her left hand is wealth and honor” (Mishlai 3:16). And the left is the aspect of contraction and din. And therefore the sustenance of a person is very difficult — because it is drawn from the left, from the aspect of dinim and contractions. Therefore one needs exertion to sweeten the din and to draw the abundance of money.

And this is the aspect of the omer of barley, which is an offering of animal food — namely, that we elevate and wave and raise up all the souls and desires that are not good, that have fallen into the animalistic cravings, which are the aspect of the bitterness of the soul. And therefore it is a preparation and beginning for receiving the Torah, for receiving the Torah depends on this, as above. 8

And therefore the essential rectification is through emunas chachamim. For through this the Torah is completed and all the dinim are sweetened — which are the aspect of the left — and then the abundance of money is drawn from there. And therefore each person must support the Torah scholar [talmid chacham] with his body and his money, in the aspect of: “Rejoice, Zevulun, in your going out, and Yisachar, in your tents” (Devarim 33:18). For the essential emunah depends on money, as is explained elsewhere. And therefore the essential completeness of emunas chachamim is when one disperses his money to support the Torah scholar and to draw close to him. And then he merits emunas chachamim in completeness — through which he is incorporated in the aspect of the saichel hakolail, from which the power is drawn for all the individual s’chaliyim to sweeten every din and contraction through the saichel that pertains to him. And then the abundance of money flows to each one easily, through the sweetening of the din, the aspect of the left, from which the money comes, as above.

And this is the aspect of omer of barley, which Rabainu, of blessed memory, explained elsewhere as ayin-mor [70 myrrh] — namely, the aspect of the Torah, which has seventy faces, which one receives through the aspect of “I have gathered my myrrh,” etc. — which is the aspect of the omer of barley, as above. 9

And this is: “Rejoice, Zevulun, in your going out, and Yisachar, in your tents” — which is said regarding one who supports the Torah scholar, as our Sages of blessed memory said. And this is the essential completeness of emunas chachamim, as above. And this is: “They shall call the nations to the mountain,” etc. (Devarim 33:19) — that is, all the nations will call out and gather to Har HaMoriyah, to the Bais HaMikdash, whose essential holiness is the aspect of Kodesh Kodashim. For the essential rectification is that all the straits of all the nations should be nullified, so that they will not oppress Israel. On the contrary — they will all draw themselves to the Bais HaMikdash, to the aspect of Kodesh Kodashim, to the aspect of the saichel hakolail, the aspect of Chochmah Ila’ah, from which the sweetening is drawn for all the dinim and contractions in the world, from which the nations draw sustenance. And through the greatness of the sweetening, even the nations are nullified and drawn entirely to Har HaMoriyah, in the aspect of: “They shall call the nations to the mountain; there they shall offer sacrifices of righteousness,” etc.

And this is the aspect of the S’firah, that from the day of the omer we begin to count. This is the aspect of the gathering and collecting of the souls that have fallen, that we are occupied during the days of the S’firah, each and every day, to collect and gather them, to bring them under the count and the number, so that not one of them shall be missing or cast away or lost, G-d forbid. And this is the aspect of S’firah [counting]. For that which is scattered and cast away is not under a number, for their count and number has been disrupted by the scattering, that they have been scattered and dispersed to the four corners of the earth. But now we fulfill the mitzvah of S’firah — to collect them and gather them and bring them under the S’firah and the number, so that not one of them shall be missing. For the sparks and the souls — they are the days and the attributes (middos), for they all emerge from the aspect of the seven days, the seven middos, as is known. And therefore, through the counting of the days, we gather the souls, as above. 10

And all of this is drawn through: “Rejoice, Zevulun, in your going out” — through the aspect of emunas chachamim, etc., as above. And this is: “For they shall suckle of the abundance of the seas,” etc. (Devarim 33:19) — for through this the abundance flows easily, through all the dinim being sweetened, as above.

And all of this is through the aspect of the omer of barley, which is the aspect of “I have gathered my myrrh,” as above. And therefore we count toward the omer, as above. And therefore we pray then [during the S’firah]: “The peoples shall acknowledge You,” etc. (Tehillim 67:4) — namely, that all the souls and sparks should ascend from among the nations and return to Him and acknowledge Him, blessed be He. And then, on Shavuos, they are all gathered together. 11

And therefore each person, to the degree that he merits emunas chachamim, so does he merit freedom [chairus] — to remove from himself the yoke of servitude and the exertion of sustenance, as above. And this is the aspect of: “Engraved [charus] upon the Tablets” (Shemos 32:16) — upon which our Sages of blessed memory expounded: “Do not read charus [engraved] but rather chairus [freedom] — there is no free person except one who engages in the Torah.”

And this is what is written: “In the third month… and Yisrael encamped there opposite the mountain” (Sh’mos 19:1–2) — with a whole heart, in unity. For beforehand, they were scattered and separated, for all the souls had not yet been gathered together. But now, at the end of the days of the S’firah, they are all gathered together — all the souls. And for this reason, [Shavuos] is called Atzeres [Assembly], as above. And then, on Shavuos, all the souls are gathered together in the aspect of “I have gathered my myrrh with my spice” as above. That is: the omer of barley, which is animal food — namely, the bitterness of the soul, the aspect of animality, the cravings, as above — this is the aspect of the omer of barley, to elevate them also, as above. “With my spice” — this is the aspect of the Two Loaves of wheat, which are human food — namely, the aspect of the good souls, who are called Adam, possessors of Daas and intellect. And through this, we receive the Torah on Shavuos, as above, and then complete Hashgachah is drawn, as above. 12

And this is: “engraved upon the Tablets” specifically — the aspect of the Luchos HaEven mentioned above, the aspect of the inclusiveness of the Torah in the Even Sh’siyah, Kodesh Kodashim, the saichel hakolail mentioned above. For the essential freedom is from there — for from there is the sweetening of all types of dinim in the world. Through which the aspect of “by the sweat of your brow you shall eat bread” is nullified — which came from the sin of Adam HaRishon who blemished emunas chachamim, as above. Through which all the aspect of servitude is nullified, and one merits freedom.

And all of this one merits through emunas chachamim, which is the essential engagement in the Torah. For it is impossible to engage in the Torah except through emunas chachamim — and as our Sages of blessed memory said: “through emunas chachamim,” etc.

And this is why we stay awake the entire night on Shavuos — in order to merit drawing the receiving of the Torah, which is the aspect of complete Hashgachah, as above — which is drawn from the aspect of the “Eye that does not slumber” (ainah d’lah nayim). And therefore we do not sleep the entire night. Also, the chasing away of sleep is the aspect of breaking the craving for money, which is darkness, sadness, the side of death. For even the wealth of holiness — conducting business faithfully — is also the aspect of sleep (as brought in the words of Rabainu, of blessed memory; but that sleep is good, to renew the mind, as explained there). But when one falls into the craving for money, G-d forbid, one needs to chase away sleep — namely, to break the craving for money. And therefore, receiving the Torah, which depends on breaking the craving for money, as above — therefore, we stay awake beforehand the entire night to break the sleep, which is the aspect of money, as above. And this itself hints at the complete Hashgachah — the aspect of the ainah p’kichah d’lah nayim [the open Eye that does not slumber], as above — for one depends on the other: the Hashgachah depends on breaking the craving for money, which is the aspect of sleep, as above. 13

It emerges that the essential aspect of the servitude, through which this hired worker came to hire himself out to his fellow for his sustenance, is through the blemish of emunas chachamim, as above. And therefore the Torah warned to give him his wages on his day specifically — “and the sun shall not set upon him” (Devarim 24:15). Or if his work was completed at night, to give him before the morning specifically, as it is written: “The wages of a hired worker shall not remain with you until the morning” (Vayikra 19:13).

And this is why we eat dairy foods in the morning afterward. This is the aspect of “His eyes are like doves, bathing in milk” (Shir HaShirim 5:12). And it is found in the Idra [in the Zohar]: this is the aspect of the eyes of Hashgachah receiving from the “Eye that does not slumber”; see there. And therefore, after we stay awake — which is the aspect of the “open Eye,” etc. — then we eat dairy foods, in the aspect of “His eyes… bathing in milk,” as above. And all of this is through the aspect of receiving the Torah, which is the aspect of complete Hashgachah, as above. 14

For the essential blemish of the servitude — that this one came to such a state as to hire himself out for his day — comes through the multitude of variations that Hashem, blessed be He, created, which are included in person, place, and time — as was brought above (in §§22, 24). For in truth, the root of all the abundance is drawn from the saichel hakolail mentioned above, which is the aspect of the Even Sh’siyah, from which is the wellspring that goes forth from the House of Hashem — which is the aspect of the river that goes forth from Eden, etc. — which is the aspect of the root of all the bestowals of abundance in the world. For from it are drawn channels and vessels to each and every person, according to the person, the place, and the time.

For this is also the aspect of the difference between His providence, blessed be He, over Yisrael and the providence over the nations. For the providence over the nations is in the aspect of sleep — like one who gazes at something hateful and repulsive in his eyes that he cannot bear, who immediately shuts his eyes, and before the thing returns to be reflected in his eyes, he closes them, and then the thing is not imaged in his eyes, for he does not want something hateful to be imaged in his eyes. Exactly so is the aspect of His providence over them — which is “half the sight” — that they are not reflected back and imaged in His eyes, blessed be He, as it were (as explained there; see there). And this is the aspect of “And He closes His eyes from seeing evil” (Yeshaya 33:15) — the aspect of sleep, the aspect of closed eyes — for He does not gaze upon them except in passing, and immediately closes them, as it were, for “You cannot bear to look upon wrongdoing” (Chavakkuk 1:13). 15

And the essential vessel and channel of each person is the saichel and the wisdom of each one. For the essential abundance flows according to the da’as, as is explained elsewhere. And therefore the Holy One, blessed be He, found no vessel that holds blessing for Israel except peace. For when there is peace among Israel, and all of Israel love one another, and all are incorporated as one in the true Tzaddik, in the saichel hakolail, in the aspect of the Even Sh’siyah — then all the channels of abundance are opened, and great good and great abundance flow to each one according to his vessel, which is his saichel. For his saichel is completed with great completeness and shines with a great light through being incorporated with his fellow together in the saichel hakolail, from which all the s’chaliyim receive — which are the aspect of vessels and channels to receive great good and great abundance.

But His providence over us is the aspect of complete Hashgachah — the aspect of the “open Eye,” etc. — for always His eyes are open for good upon us, in the aspect of the Hashgachah of Eretz Yisrael, regarding which it is said: “Always the eyes of Hashem your G-d are upon it, from the beginning of the year,” etc. (D’varim 11:12) — “always” specifically — the aspect of the “open Eye,” as above. And because He gazes upon us well, we are imaged in His eyes, as it were — in the aspect of complete Hashgachah, as above. 16

But conversely, G–d forbid, when there is no peace among Israel and there is dispute, G–d forbid, among them, then it is impossible for them to be incorporated in the saichel hakolail and to draw from there to complete their saichel, which is the essential vessel. For it is impossible to be incorporated there except through love and unity, in the aspect of “upon love it depends,” as above. All the more so when they dispute, G–d forbid, against the true Tzaddik himself, who is the aspect of the saichel hakolail — then the s’chaliyim of each and every person are blemished, and one has no vessel and no channel to receive the abundance, and the contractions and the dinim intensify, G–d forbid, for one has no power to sweeten the din and the contraction — for the essential sweetening is through the saichel, etc., as above.

And this is what is said at the Giving of the Torah: “You have been shown to know that Hashem” (D’varim 4:35), etc. — “Har’aisah” specifically, in the passive — namely, that you have been “shown,” you have been made visible within His eyes, blessed be He, in the aspect of complete Hashgachah, through receiving the Torah, as above. 17

And then the abundance is delayed, and the little abundance that descends does not descend in proper order to the proper place, until most of the abundance descends to the nations and the wicked, G–d forbid, as it is taught in the holy Zohar. And Israel is sustained from the dregs. And this is the aspect of the troubles of the destruction and the exile, which come through the blemish of emunas chachamim, as it is written: “And they mocked the messengers of G–d,” etc. (Divrai HaYamim II 36:16). For the abundance was diminished from Israel and was turned over to strangers, as we lament regarding this: “Our inheritance has been turned over to strangers, our houses to foreigners,” etc. (Aichah 5:2).

And this is the aspect of “I have gathered my myrrh with my spice… I have drunk my wine with my milk” (Shir HaShirim 5:1) — that through “I have gathered my myrrh,” etc. — namely, the aspect of “and the one who takes souls,” etc. — through this, “I have drunk my wine with my milk” — namely, receiving the Torah, which is compared to wine and milk, as it is written: “And whoever has no money, come, buy and eat, without money and without price, wine and milk” (Yeshaya 55:1) — “without money and without price” specifically, “and whoever has no money” specifically. For through breaking the craving for silver and gold, one merits the Torah, which is the aspect of wine and milk, as above. 18

And all of this is because: “We were orphans and without a father; our mothers are as widows” (Aichah 5:3) — which is the aspect of the true tzadikim having departed and become hidden from us, who are the aspect of the saichel hakolail, which is the aspect of father and mother, the aspect of “father in wisdom and mother in understanding,” as above. And then even the small, constricted amount of abundance that descends to Israel is not in proper order — for the channels have become mixed up, and the chambers of exchange have intensified, until the abundance of this one descends to his fellow. And from this comes the great poverty and pressure of the poor and the destitute.

And this is the aspect of “The words of Hashem are pure words, silver refined… purified seven times” (Tehillim 12:7) — namely, the words of Hashem, etc. — namely, Torah — one merits through the aspect of “silver refined,” etc. That is, through refining and purifying the silver and gold — namely, through breaking the craving for wealth and extracting from there all the souls and sparks — through this, the Torah is made, as above. 19

And there is no remedy for this except to truly return regarding the blemish of emunas chachamim — until many holy books are multiplied in the Torah through him, in the aspect mentioned above — until he too merits to be incorporated in the saichel hakolail, where is the root of all the channels and all the s’chaliyim and the contractions and the dinim, as above, where everything is sweetened. And then the abundance returns and flows from there to each one as is proper for him. And then he can return and receive his bestowal of abundance — for certainly he too has a channel through which he can receive his abundance. It is only that it was blocked and confused because of the blemish of emunas chachamim. But when he returns in complete teshuvah in truth regarding the blemish of emunas chachamim, his channel of bestowal of sustenance will return to him. For his saichel will return and be completed — which is the essential vessel and channel, as above.

And this itself is what Rabainu, of blessed memory, wrote in the teaching “Happy Is the People” above: that through breaking the craving for money, one can take souls and make from this Torah. That is, from this itself — from the breaking of the craving for money — Torah is made. For all the souls and sparks are within the money, and when the tzaddik breaks the craving for money, he extracts the sparks from there and makes from them Torah (as all of this is explained in the teaching “And on the Day of the Firstfruits,” to draw length of days into the Malchus; see there, in siman 56). 20

For the essential lack of sustenance is because of the lack of da’as, as above. For to the degree of the completeness of his da’as, so does he strengthen himself in bitachon [trust], as is explained elsewhere (siman 225) — that the essential bitachon is through the da’as, etc.

For in truth, even now, in this bitter exile, and in the pressure of sustenance — and especially the extreme pressure of the poor and destitute — even so, there is no counsel or stratagem except strong bitachon. And as I heard from his holy mouth, who said in this language: “Just bitachon” [nahr bitachon]. For even now, in the extreme pressure, Hashem, blessed be He, feeds and sustains and supports each and every person, the matter of each day on its day. For there is no day that does not have good in it, and “He who created the day created its sustenance.”

And as it is written: “Blessed is Hashem, day by day He loads upon us; the G–d of our salvation, Selah” (Tehillim 68:20). And all is drawn from the saichel hakolail, which is the aspect of the Or HaGanuz [the Hidden Light] from the six days of Creation. For even though it was hidden, nevertheless there is no day in which the Or HaGanuz does not shine, in great concealment, as it is taught in the holy Zohar — for if it were completely hidden, the world could not endure even for a single moment.

And this is what the Chacham said: “Save me from the scattering of the soul” — namely, that he should not have scattered possessions. For the essential scattering of the soul is within the money, as above. And therefore, the taking and gathering of the souls spoken of in this teaching of “Happy Is the People” — in the aspect of “I have gathered my myrrh with my spice,” as above — their essential gathering is from within the craving for wealth, for there is where all the souls fall, G-d forbid. And therefore the Chacham needs to break the craving for money in order to take souls — for from there he extracts them, from within the money, as above. 21

And this is the aspect of: “And I said: My strength is lost, and my hope from Hashem,” etc. “This I shall return to my heart, therefore I shall hope: the kindnesses of Hashem, for they are not finished; for His mercies have not ended. They are renewed each morning; great is Your faithfulness” (Aichah 3:18,21–23). That is, according to the extreme bitterness of the exile, in the physical and the spiritual, in body and soul and money, and the extreme pressure of sustenance and troubles of various kinds, may the Merciful One save us — it was almost as if there is no hope, as it is written earlier, from the extreme multitude of troubles, beginning with: “I am the man who has seen affliction by the rod,” etc. — “He has sated me with bitterness,” etc. — until it seemed to me that hope was lost, G–d forbid, the aspect of: “And I said: My strength is lost, and my hope from Hashem.”

It emerges that the money itself becomes Torah — namely, through breaking the craving for money and purifying and refining the holy sparks that were there, and gathering them — through this, Torah is made, as above. And this is the aspect of “silver refined” — that the “words of Hashem,” etc. [= Torah] are made through the aspect of “silver refined” — through refining and purifying the silver, extracting from there the souls — through this, Torah is made, as above. 22

But: “This I shall return to my heart, therefore I shall hope: the kindnesses of Hashem, for they are not finished,” etc. That is, the supernal kindnesses that are not ended and are never finished — which are drawn from the saichel hakolail mentioned above, from the aspect of the Or HaGanuz, which is drawn in great concealment each day, in the aspect of: “They are renewed each morning; great is Your faithfulness.”

And this is “purified seven times” — namely, seven times seven, the aspect of the seven weeks of the days of the S’firah, in which we gather and collect the souls and bring them under the S’firah and the number, as above. And the essential gathering is from within the silver, as above. It emerges that in the 49 days of the S’firah, the silver is purified and refined. And this is the aspect of “silver refined, purified seven times,” as above. And then Torah is made from this — which we receive on the fiftieth day, which is Shavuos, as above. 23

But because of the bitterness of the pressure of the sustenance of this poor and destitute person, which comes from the blemish of emunas chachamim — through which his saichel cannot draw from the saichel hakolail mentioned above — and through this his saichel is blocked, until he has fallen from bitachon so much that he came to such a state as to hire himself out for his day for the sake of his sustenance, which is the aspect of actual servitude — all of this is drawn from the contractions and the dinim, whose essential intensification is through the variations in person, place, and time.

Until it seems to him as if on this day it is impossible for sustenance to be drawn to him, in the place where he is, except through hiring himself out on this day. And in truth, to its truth, this is a great foolishness. For all the exertion and toil of the sustenance of each person is because of foolishness and lack of da’as, as above, in the aspect of: “And the people spread out and gathered” [shatu ha’am v’lak’tu] (Bamidbar 11:8) — “in foolishness” [b’sh’tusa] — as it is taught in the holy Zohar, and is brought in our words elsewhere. All the more so to hire oneself out as a servant.

And all of this is because it seems to him that according to what passes over him, he has no hope for the sustenance of his day except by hiring himself out. And he does not set upon his heart neither knowledge nor understanding: Is not the day still great, and who knows what abundance can descend to him on this day? For “He who created the day created its sustenance,” as above. But his da’as has been diminished until he was compelled to hire himself out. And this is drawn only from the multitude of variations, from which the contractions and dinim take hold, as above. And therefore the Torah warned to give him his wages on his day and “the sun shall not set upon him.” For Hashem, blessed be He, has compassion upon everyone, and therefore the Torah warned not to withhold the abundance of his wages until the day passes — so that the channel of this day should not be blocked before the next day comes. For then it would be very difficult to open the channel of his abundance — for all the lack of his da’as, that he came to such a state as to hire himself out, came because in the days that passed, he had very great pressure of sustenance, and his da’as was diminished so much that he fell from bitachon, until he was compelled to hire himself out. Therefore one must be careful to give him at least his wages on his day — for it is his life-force, as it is written: “For he is poor, and to it he lifts his soul” (Devarim 24:15). In order to draw life-force to the root of his soul on his day specifically — so that the channel of this day should not be blocked. For then he can easily open the channels of abundance in the coming days. But if one does not give him his wages on his day — and he has already fallen into servitude, and even his wages were not given to him on his day, before the time of the day changes — then, G–d forbid, the channel of abundance of this day will be blocked, and then it will be very difficult to open the channels of his abundance again, in the aspect of: “A door that is locked is not quickly opened.” And therefore: “After the poor person, poverty pursues.” For the more that poverty intensifies upon him, the more his da’as is diminished, and the more his bitachon is diminished, and the more the vessels of his abundance are blocked, as above. And especially this one, whose da’as has already been diminished so much that he fell into servitude. Therefore they warned not to withhold his wages until the sun sets, which is a change of time. For then one must be even more careful not to give sustenance to the contractions and the dinim that draw sustenance from the lack of the da’as. Therefore one must give him his wages on his day, in order to complete his soul and his life-force, which is his da’as. And then he can merit to go out from servitude and to open the channels of his abundance — through his soul and his da’as being completed on his day specifically, as above. And all of this alludes to the essential thing of the person, which is the true da’as — to engage in Torah and prayer and the service of Hashem every single day, and not to push himself off from one day to the next. And as is explained on the verse: “Today, if you will hear His voice” (Tehillim 95:7) — “today” specifically. And this is: “On his day you shall give his wages, and the sun shall not set upon him,” etc. For the soul [nefesh] is, in relation to the person, in the aspect of a day-laborer. For the soul performs all the actions of the body, for the body has no movement or life-force except through the soul. And one who merits to walk in the path of holiness as is fitting — to nullify the body entirely before the soul — then the soul is in the aspect of a king, for it rules over the body, and then one is a free person, in the aspect of: “All of Israel are children of kings.” But when, G–d forbid, one does not nullify his body entirely before his soul, then the soul is, in relation to the body, like a servant — for the soul performs all the actions of the body as a servant and as a hired worker. And this is the aspect of: “As a servant longs for the shade, and as a hired worker awaits his wages” (Iyov 7:2). And then the person must have compassion upon his soul — that at the very least he should not rob and oppress, G–d forbid, his soul entirely, but should give it at least its wages. That is, at the very least he should give the soul each day several mitzvos and good deeds and Torah and prayer, etc. — according to the obligation of the day. For certainly it would be fitting that he should do only the needs of the soul and nullify the body entirely, as it is taught in the holy Zohar: “Fortunate is one who derives no benefit from his own [this world] at all.” For one must close one’s eyes from the sight of this world entirely, and then one is in the aspect of a king and a free person, as above. But when one has not merited this, and the soul is in the aspect of a servant and a hired worker, as above — then the person must be careful at the very least not to oppress it and not to rob it entirely, G–d forbid. And this is the aspect of: “You shall not oppress a hired worker who is poor and destitute, from your brothers,” etc. (Devarim 24:14). And not only this, but furthermore: you must be careful that “on his day you shall give his wages,” etc. — that you should not say that you will pay the wages of the soul after the day, as is common among many people who say: “Today it is impossible to pray; today it is impossible to learn and engage in the service of Hashem” — and they push themselves off from day to day. And regarding this the verse warns: “On his day you shall give his wages” — on his day specifically — “and the sun shall not set upon him.” For the essential thing is to be careful to fulfill the obligation of the day, in the aspect of: “Today, if you will hear His voice.” For there is no day that does not have good in it, etc. And as is explained elsewhere — for on each day the Or HaGanuz shines, etc. — and great assistance is drawn from Above, etc. — in the aspect of: “The kindnesses of Hashem, for they are not finished,” etc. — “renewed each morning,” etc. And all of this one merits through emunas chachamim in completeness. Through which all the holy books of the Torah become significant in his eyes. Through which he merits to receive and to draw from the saichel hakolail, from the aspect of the Even Sh’siyah, where everything is sweetened — all types of dinim and contractions in the world. And however one finds din and contraction, everything is sweetened through the saichel hakolail, as above. For the aspect of the saichel hakolail illuminates all the individual s’chaliyim of each and every person, and all the channels and contractions of every person, and of every place, and of every day. And through this each and every person, on each and every day, and in every place where he is, can draw upon himself the kindnesses of Hashem always — in a manner that he will enliven himself in the spiritual and the physical, and cast off from himself the bitterness of the worries of sustenance. He should only trust in the Name of Hashem — that certainly there is a wondrous kindness that shines also on this day, and certainly he will have the sustenance of his day, and he should not think from one day to the next at all. And so too in the service of Hashem he should trust and wait — for certainly also today he can seize some true good. And he should strive and yearn with a strong desire, until he merits also on this day some true good, and he should not lose a day of his days, G–d forbid. And this is the aspect of: “And Avraham was old, coming with the days” (Beraishis 24:1). “Old” [zakain] — this is the aspect of the saichel hakolail, the aspect of “this one has acquired [zeh kanah] wisdom.” For there is the essential acquisition of the true wisdom. For this saichel hakolail is the aspect of zakain, the aspect of Atik, the aspect of the thirteen rectifications of the beard [t’leisar tikkun’i dik’na], as is known. And this is: “And Avraham was old, coming with the days” — that he drew and brought the aspect of zakain, the aspect of the saichel hakolail, into the days. For on each day of the days of his life, he connected himself to the saichel hakolail, which is the aspect of zakain, as above. And through this: “And Hashem blessed Avraham with everything” (Beraishis 24:1). For from there all the bestowals of abundance are drawn — for from there all the channels of abundance are drawn, as above. For the essential heaviness and pressure of each person, whether in sustenance or in the service of Hashem, is only because the day is difficult and heavy upon him. For each day it seems to the person — especially to the poor and the destitute — that at this time, especially on this day, it is impossible to earn and find his sustenance. And so too in the service of Hashem — for the most part it seems to each person each day that today it is difficult to pray, etc. And therefore one whose hour is pressed upon him is called k’shei yom [one for whom the day is hard], as it is written: “Did I not weep for one whose day is hard? My soul was grieved for the destitute” (Iyov 30:25). For the destitute is in the aspect of k’shei yom. And all of this is because of the lack of da’as, because of the blemish of emunas chachamim — through which he does not merit that the saichel that pertains to him on this day, in this place, should receive from the saichel hakolail. And therefore the day is hard upon him, in the aspect of: “But against me He turns His hand, all the day” (Aichah 3:3). And so it is in the service of Hashem. But one who returns in teshuvah regarding the blemish of emunas chachamim, and nullifies his da’as before the da’as of the true Tzaddik, the all-encompassing sage, merits to strengthen himself in strong bitachon on each and every day, however he finds himself in body and soul, in the physical and the spiritual, in the aspect of: “On the day I fear, I will trust in You” (Tehillim 56:4). That specifically on the day that I fear — on the day when it seems that the sustenance is very, very difficult, and so too in the service of Hashem, etc. — then specifically: “I will trust in You.” For certainly You will not abandon me. For certainly also for this day there is a channel of abundance in the place where I am, to draw an abundance of goodness and true kindness from the saichel hakolail, where everything is sweetened, etc., as above. In the aspect of what Yirmiyahu said, after he said: “I am the man who has seen affliction by the rod of His fury; but against me He turns His hand all the day,” etc. — until: “And I said: My strength is lost, and my hope from Hashem,” etc. — “This I shall return to my heart,” etc. — “The kindnesses of Hashem, for they are not finished,” etc. For this is the kindness that is drawn from the saichel hakolail, which sweetens everything — from which great kindness is drawn, in the physical and the spiritual, also for this day, in the place where I am, as above. And this is the aspect of: “Blessed is Hashem, day by day He loads upon us,” as above. And this is the aspect of what is written there afterward: “Renewed each morning; great is Your faithfulness.” And Rashi explained that the kindnesses are renewed each day anew. And this is as above — and understand well. For it is forbidden to think from one day to the next at all, and regarding this day one must trust in Hashem, as above. And there is much to speak about in this. And the essential thing is that through emunas chachamim in truth, everything is sweetened and rectified. And therefore regarding whatever passes over a person, whether in sustenance or in the service of Hashem — and it seems to him that it is impossible for him to serve Hashem, blessed be He, because of the pressure of sustenance and the multitude of confusions and thoughts that pass over him — he should know that all of this is drawn from the putrid fumes that confuse his da’as, which are drawn from the blemish of emunas chachamim, as above. Therefore each time that whatever passes over him passes, he should remember himself to return in complete teshuvah regarding emunas chachamim — to believe truly in all the books of the true tzadikim and sages — until he merits to draw from the saichel hakolail, through which everything is sweetened and rectified, as above. And all of this is the aspect of Rosh HaShanah, as is explained there in the Torah teaching mentioned above. For Rosh HaShanah is the first day of the entire year and is included from all the days of the entire year. And then one must sweeten all the contractions and dinim of each and every person, of all the days of the year, and of all the places in the world. And this is impossible except through the true Tzaddik, the aspect of the saichel hakolail. And for this reason people travel to the tzadikim for Rosh HaShanah. And this is the aspect of the blowing of the shofar on Rosh HaShanah. For the Torah was given with the sound of the shofar. For the sound of the shofar is drawn from the saichel hakolail, as is understood in the kavanos. And therefore from there the Torah was given, as above. And therefore the shofar gathers the exiles, as it is written: “And it will be on that day, a great shofar will be sounded, and those lost in the land of Ashur will come, and the outcasts,” etc. — “and they will bow to Hashem on the holy mountain in Yerushalayim” (Yeshayahu 27:13). That is, in the Bais HaMikdash, where the Even Sh’siyah is. For there all the lost and the outcast must return and be gathered — for there is their rectification, in the aspect of the saichel hakolail, which sweetens and rectifies everything. For all the places, etc. are incorporated there, as above. And from there is the essential freedom, the aspect of the freedom of the Yovail [Jubilee] — when the shofar is sounded, in the aspect of: “Sound the great shofar for our freedom.” And therefore one who merits to draw upon himself the holiness of Rosh HaShanah need not worry and toil much for sustenance. For he merits bitachon — to believe that all his sustenance is apportioned from Rosh HaShanah, as our Sages of blessed memory said: “All the sustenance of a person is apportioned from Rosh HaShanah.” For then the saichel hakolail shines, from which are all the channels of abundance, as above. And this is: “except for the expenditures of Shabbos and Yom Tov, and the expenditures of his children for Talmud Torah.” For on Shabbos and Yom Tov, one ascends in great ascents, and then one is incorporated in the aspect of the saichel hakolail through the holiness of the day. And therefore for the expenditures of Shabbos and Yom Tov one does not need to receive from Rosh HaShanah according to what was apportioned — that abundance should flow to him on each day through the channels and vessels that are drawn from the saichel hakolail. For through Shabbos and Yom Tov itself the abundance flows from the saichel hakolail, to the degree that one merits to believe in the holiness of Shabbos and Yom Tov and to increase in their expenditures. For they themselves are in the aspect of the saichel hakolail. And so too with the expenditures of his children for Talmud Torah. For Talmud Torah is the essential drawing of the abundance from the saichel hakolail, where the entire Torah is, as above. And therefore these expenditures are not apportioned in a limited manner from Rosh HaShanah, but rather according to what one merits to expend for their sake — as it is written there: “If he opens, they open for him; and if he adds, they add for him.” And this is the aspect of: “Fortunate is the people who know the teru’ah; Hashem, in the light of Your countenance they shall walk” (Tehillim 89:16). “In the light of Your countenance” — this is the aspect of the saichel hakolail, which one merits through the blowings [t’kios]. For the saichel hakolail is the essential light of the countenance, the aspect of: “In the light of the king’s countenance is life” (Mishlai 16:15). “Life” [chayyim] — these are the mental faculties [mochin], as is known, which are drawn from the light of the countenance, which is the saichel hakolail. And this is: “they shall walk” [y’halaikun] — the aspect of the walking and the journeys of Israel, through which one merits to rectify emunas chachamim, through which one merits the saichel hakolail, as is explained above on the verse: “And Moshe wrote their goings-forth according to their journeys,” etc. And especially when one travels to the true Tzaddik, who is himself the aspect of the saichel hakolail. And the essential thing is when one travels to him for Rosh HaShanah, etc., as above. And this is: “In Your Name they shall rejoice all the day” (Tehillim 89:17) — the aspect of the simchah that is explained in the Torah teaching “Chadi Rabbi Shimon” mentioned above, which one merits through the inclusiveness and the love — that the souls are incorporated in the true Tzaddik, in the saichel hakolail, etc., as is explained there — see there. And this is what the Kohen Gadol prayed on Yom Kippur when he entered the Bais Kodesh Kodashim, to the place of the Even Sh’siyah — that Your people Israel should not need one another, nor another nation; and that a woman should not miscarry the fruit of her womb; and that rulership should not depart from the house of Yehudah. For the fact that Israel are poor to the point that they need one another, or another nation, G–d forbid — this is drawn from the aspect mentioned above, from the blemish of emunas chachamim. Through which they cannot be incorporated in the aspect of the saichel hakolail, which is the aspect of the Even Sh’siyah, and cannot draw the abundance to each and every one through his own channel. And then the channels become confused through the machlokes, which is the blemish and the opposite of emunas chachamim. And then the abundance descends outward, to the nations, G–d forbid, as it is taught in the holy Zohar: that in the exile they receive most of the abundance, and Israel is sustained from the dregs. And this comes through the blemish of emunas chachamim, through which is the essential exile, as above. And even the small amount of abundance that descends to Israel is exchanged from one to another, for the channels have become confused through the blemish of emunas chachamim, as above. And this is the aspect of the great virtue of tzedakah, about which the Torah warned many times. For one must give to the poor their share that they have in his abundance. For certainly also this poor and destitute person has a channel of abundance. And if the world were conducted properly, there would be no destitute person in the world, for the abundance would descend to each one from the saichel hakolail through his own channel and vessel. And as it will be in the future in truth, as it is written: “However, there will be no destitute among you, for Hashem will surely bless you,” etc. (Devarim 15:4). And as our Sages of blessed memory said: “When Israel does the will of the Omnipresent, destitution is among others,” etc. That is, as above — for then the abundance descends only to Israel, who received the Torah and fulfill it — for then they are incorporated in the saichel hakolail, and the abundance flows only to them, to each and every one through his channel, to receive abundant abundance. For each person of Israel has a portion in the Torah that goes forth from the saichel hakolail. But the essential poverty is because they blemished the Torah through the blemish of emunas chachamim — through which the channels became confused and mixed up, as above. Through which most of the abundance descends to the nations, and the small amount of abundance that comes to Israel does not descend in proper order, until the abundance of this one is with that one. And therefore this one has great wealth and that one is poor and destitute. And in truth, at its root, the wealth of this one is mostly from the portion of the poor person — only through the blemish mentioned above the order became confused and it descended to this one. Just as with the essential abundance — which is all Israel’s — and now, due to our many sins, most of the abundance is with the nations. It emerges that the nations eat the abundance of Israel, in the aspect of: “And it was, when Israel sowed,” etc. (Shoftim 6:3) — as above. And as it is written: “The fruit of your land and all your toil a nation you did not know shall eat” (Devarim 28:33) — may Hashem, blessed be He, have mercy from now on. Just so, among Israel themselves, the wealthy eat the portion of the poor, as above. Therefore the Torah warned greatly to return and give the poor person his share, with a good heart and with joy and with a pleasant countenance, as it is written: “And let your heart not be grieved when you give to him, for on account of this thing Hashem your G–d will bless you,” etc. (Devarim 15:10). For in truth it is a great benefit for the wealthy person when he gives much tzedakah and returns to the poor person his share. For then, to the degree that he fulfills the mitzvah of tzedakah, he in turn reopens the channels of abundance so that the abundance flows through them in proper order. Since he returns to the poor person his share — and especially since the essential mitzvah of tzedakah is to give generously to the Torah scholar who engages in the Torah in truth — and this is the essential emunas chachamim. For the essential emunah depends on money — when one disperses his money to the true Torah scholar, in this he demonstrates his complete emunah in the true sages. And through emunas chachamim the channels return to go in proper order, etc., as above. And then the abundance descends in great ease to each and every one. For even the wealthy person who now receives most of the abundance — but when it is not in proper order because of the confusion of the channels, then his bestowal of abundance will not endure with him for a long time, and also for the most part there are many delays because the abundance does not descend in proper order. But when he gives tzedakah and then the channels are opened and the abundance descends properly, in order — then the abundance descends to each one in great ease, forever, since it descends in proper order as is fitting. And this is: “For on account of this thing Hashem your G–d will bless you,” etc. — “therefore I command you, saying: you shall surely open your hand,” etc. (Devarim 15:11). “You shall surely open” [pasoach tiftach] specifically — for through this the channels are opened. And through this: “Hashem your G–d will bless you” — for through this the abundance descends in great blessing, in proper order, without any delay at all, as above. And therefore in the place of Kodesh Kodashim, which is the Even Sh’siyah, the aspect of the saichel hakolail — there specifically the Kohen Gadol prayed on Yom HaKippurim that Your people Israel should not need one another, etc. That is, that Israel should merit to receive the abundance from there, from the Even Sh’siyah, from the saichel hakolail — that each one should receive through his own channel, so that Israel should not need one another, so that the channels should not be blocked and confused, as above. And not another nation — that the abundance should not descend, G–d forbid, to another nation, through the confusion and the blockage of the channels, as above. And this is: “and a woman should not miscarry the fruit of her womb.” For the miscarriage of stillbirths comes, G–d forbid, through the blemish of machlokes, which is the aspect of the blemish of emunas chachamim, in the aspect of: “And when men quarrel and they strike a pregnant woman” (Shemos 21:22). And as is understood in the Torah teaching on this verse (in siman 20 in Likutay Tinyana) — for through the machlokes, people become famous before their time and cause what they cause, as is explained there. And then the world is not conducted properly, and through this the false famous ones intensify entirely — and this is the essential blemish of emunas chachamim. And therefore he prayed in the place of the Even Sh’siyah: “and a woman should not miscarry the fruit of her womb” — for this is rectified through the saichel hakolail, which is the aspect of the Even Sh’siyah, as above. And this is: “and rulership should not depart from the house of Yehudah” — from which Mashiach ben Dovid will come forth, through whom is the entire essential rectification. For the aspect of Dovid Mashiach is the aspect of emunas chachamim, the aspect of the Torah Sheb’al Peh, the aspect of: “the faithful kindnesses of Dovid” (Yeshayahu 55:3) — the aspect of “Hashem is with him, that the halachah is according to him in every place.” Through whom will be fulfilled: “and they shall not be divided into two kingdoms anymore” — which is mentioned in the Torah teaching above. For then the Aron with the Luchos HaEven will be returned to their place, upon the place of the Even Sh’siyah — which Dovid labored all his days to find the place of the Even Sh’siyah, where the Luchos HaEven stand, through which everything is sweetened, as it is written: “If I go up upon the couch of my bed, if I give sleep to my eyes,” etc. — “until I find a place for Hashem,” etc. (Tehillim 132:3–5). And therefore through the rulership of the house of Yehudah, which is the aspect of the shining-forth of Mashiach ben Dovid, through this everything mentioned above is rectified. And then the abundance returns to each one properly, as it is written there in the psalm mentioned above: “This is My resting place forever,” etc. (Tehillim 132:14) — that is, in the place of the Even Sh’siyah that he merited to find through his exertion. And then: “Her provisions I shall surely bless; her destitute I shall satisfy with bread” (Tehillim 132:15). For through the holiness of the Even Sh’siyah, where the Luchos HaEven stand — through this the poverty and destitution are nullified. For the abundance descends to each one in proper order, in great ease, as above. “You are standing today, all of you, before Hashem your G–d: your heads, your tribes, your elders,” etc. — “to every man of Israel” (Devarim 29:9–10). And it enumerates ten categories, which correspond to the ten levels of holiness in Eretz Yisroel, which are the totality of holiness. That is, before Rosh HaShanah this passage is read, to make known that all the souls of the house of Israel — great and small and in between, etc. — which are included in the ten categories mentioned above — all must gather and be included together in love, within the supernal holiness, within the aspect of Kodesh Kodashim, the Even Sh’siyah, the saichel hakolail, which is the aspect of Moshe, the aspect of the true Tzaddik, to whom one must travel for Rosh HaShanah, etc., as above. And this is the aspect of the rectification of emunas chachamim, through which the holy books are multiplied, through which the Torah is completed, etc., as above. And through this, that they are incorporated in the aspect of the Even Sh’siyah, the saichel hakolail, as above — through this each and every person merits to enliven his saichel, until he can sweeten all types of dinim and contractions through the saichel hakolail, from which the life-force and the saichel are drawn to each and every soul, and to each and every place, and to each and every day. For all the variations in person, place, and time — from which is all the hold of the dinim, from which is the hold of all the sins, G–d forbid, and all the blemishes and confusions and crookedness of the heart, etc. — all is sweetened and nullified through the saichel hakolail, where is the root of everything. And one merits this through the teshuvah that one does regarding emunas chachamim, through which one is incorporated there in the saichel hakolail. And from there the sweetening is drawn for each and every one, in his place, on his day and his hour — so that each one will know, according to how he finds himself in his place, in his home or on the road, in whatever place he is, and according to how he finds himself on that day and in that hour and that moment — that in that moment and hour he can attach himself from his place where he is, to Hashem, blessed be He, etc. And this is: “You are standing today” — this is the aspect of person, place, and time. “You” — that is, person, the aspect of the totality of the souls. “Standing” — the aspect of place. “Today” — the aspect of time. “All of you, before Hashem your G–d” — that all of you, in every place where you are standing in your place, on that day and that hour — all of you must know that you are standing today before Hashem your G–d, as above. And this is through the inclusiveness in the true Tzaddik, who is the aspect of Kodesh Kodashim, the Even Sh’siyah. And this is the aspect of: “your heads, your tribes,” etc. — which are the ten categories corresponding to the ten levels of holiness. For through being incorporated together in love, they are incorporated in the Even Sh’siyah, where is the root of the ten levels of holiness, the root of the Torah, etc., as above. And this is: “to pass you into the covenant of Hashem,” etc. (Devarim 29:11) — that is, to draw upon oneself the totality of the Torah from its root, from Chochmah Ila’ah, from the saichel hakolail, etc. — “which I am cutting with you today” — the aspect of: “Today, if you will hear His voice,” as above — to persevere to begin anew each day and each hour and each moment, as above. And this is: “And not with you alone,” etc. — “for both those who are here with us,” etc., “and those who are not here with us today” (Devarim 29:13–14). For each person must know, on each day and each hour and moment of the days of his life, that all the souls of all the generations destined to come forth from him depend upon him, and upon them depend all the souls of the house of Israel — for all of Israel are guarantors for one another. And one must draw upon oneself rectification and sweetening through the saichel hakolail, which one merits through emunas chachamim, and the essential thing is through Rosh HaShanah, etc., as above. For each person is obligated to say: “The world was created for my sake,” as our Sages of blessed memory said. And when a person merits, he merits for himself and for his generations and the generations of his generations until the end of all the generations — and conversely the reverse, may the Merciful One save us — as our Sages of blessed memory said there. And all of this is impossible to rectify — as each person knows in his soul how far he has strayed, etc. — except through the true Tzaddik, the aspect of the saichel hakolail, etc., as above. For there all the souls are incorporated — both those who are here and those who are not here. And this is: “with us today” — for the essential rectification is through the aspect of “today,” the aspect of: “Today, if you will hear His voice,” which is explained in his words, of blessed memory, in siman 272, and is brought above — that one must know that a person has nothing in his world except that day and that moment alone, as it is written: “And You visit him each morning; each moment You test him” (Iyov 7:18). And as our Sages of blessed memory said, and is brought in the commentary of Rashi in several places, on the verse: “Today I command you” (Devarim 26:16) in Parshas Tavo, and in Kri’as Sh’ma on the verse: “which I command you today” (Devarim 6:6), and in other places — where Rashi explained that “each day they should be in your eyes as new.” And if you examine closely throughout Sefer Devarim, you will find that in every place where he warns Israel regarding the fulfillment of the Torah, he mentions each time the word “today” — to teach and awaken each person that the essential thing is to begin to draw close today, that is, on each day and hour where one stands, as above. And this is: “And Moshe spoke,” etc., “to all Israel, saying: Listen and hear, Israel! This day you have become a people” (Devarim 27:1,9). And Rashi explained there as well, even more clearly: “Each day it should be as though today you entered the covenant with Him” — that is, as above. And this is: “Listen and hear” [haskais ush’ma] — which means “incline your ear and hear well, very well.” That is, this matter requires one to incline one’s ear and heart to hear and understand and receive it in one’s heart well — that “this day you have become a people,” that is, each day and each hour, as above. And this is the aspect of what our Sages of blessed memory expounded on this verse — “Haskais” [means]: “Has” [be silent] and then “k’sais” [crush]. The interpretation of which is that in all the studies of the holy Torah, one must first learn and afterward examine well, the aspect of: “first learn, and then analyze.” And therefore this verse “Haskais” is juxtaposed to the verse “This day you have become a people” — to make known that this matter — “this day you have become a people” — to know and remember each day and each hour that “this day you have become a people,” etc., as above — this matter one must listen to and remember well, in the aspect of “Has” and then “k’sais.” For one must receive it in its totality, in simplicity, and then crush and examine it well — at each hour and moment — to know at each hour that is now passing, an hour from the days of his life, and to remind himself that there is a saichel hakolail that can sweeten and rectify everything. And through this he can draw upon himself to fulfill: “This day you have become a people unto Hashem your G–d” — “today” specifically, and so each day and hour and moment, in the aspect of “each moment You test him,” etc., as above. And this is the aspect of the service of the entire holy and very awesome month of Tishrai. For we have already explained that this is the aspect of Rosh HaShanah, as above. For then we engage in sweetening the dinim through being incorporated in the saichel hakolail — through returning in teshuvah regarding the blemish of emunas chachamim, through which the holy books are multiplied and the Torah is completed, etc. And this is the aspect of the blowing of the shofar, which awakens the sounds of the giving of the Torah, in order to draw the aspect of the completeness of the Torah, the aspect of the saichel hakolail, which sweetens everything, etc., as above. And therefore one travels to the tzadikim for Rosh HaShanah, for they are in the aspect of the saichel hakolail, the aspect of the Even Sh’siyah, Kodesh Kodashim, etc., as above. And afterward, during all the Ten Days of Teshuvah, one engages in this — returning each day in teshuvah regarding the blemish of emunas chachamim, which is the foundation of everything. And the more one returns in teshuvah, the more the emunah is completed, and the more the holy books are multiplied, as is explained in the Torah teaching “Chadi Rabbi Shimon” mentioned above — that through each teshuvah, the books are multiplied further, and one is incorporated more and more in the aspect of the saichel hakolail. And this is the aspect of what is taught in the kavanos: that during all the Ten Days of Teshuvah, the Malchus [Kingship] is being sawed off each day and her form is being built in completeness. For Malchus is the aspect of emunah, which must be built in completeness in all the limbs. For one needs emunah in all the limbs, from head to heel, as is explained elsewhere, in the Torah teaching: “And his hands were emunah until the sun set” (Shemos 17:12; siman 91). Until on the eve of Yom Kippur the building of the emunah is completed. And then on the holy Yom HaKippurim, one merits to draw more inward sounds from a very lofty and awesome place (as is explained in the kavanos). That is, for then one receives the sounds of the giving of the Torah from a place most lofty and exalted. For then the Torah is completed more and more, in the ultimate completeness — until one merits then to draw the Luchos HaEven down below. For on Yom HaKippurim the Luchos HaEven were given. For then is the essential completeness of the inclusiveness in the aspect of the Even Sh’siyah, Kodesh Kodashim. And therefore then the Kohen Gadol enters lifnai v’lifnim [to the innermost place], to the place of the Even Sh’siyah, Kodesh Kodashim — to atone for Israel. For then they are incorporated there in completeness, as above. And this is the aspect of: “Three books are opened on Rosh HaShanah. Tzadikim are inscribed and sealed immediately for life; r’sha’im immediately for death; bainonim are suspended and stand until Yom Kippur.” And the commentators have already wondered about this statement, and most of them explain that the essential intention is regarding eternal life. But according to our approach, it will be explained well, with Hashem’s help. For all those who merit emunas chachamim and travel to the true tzadikim for Rosh HaShanah — all are called by the name “tzadikim,” on account of the Tzaddik to whom they are close. For one who is attached to the pure is pure. And therefore they are sealed immediately for life. For the true Tzaddik incorporates them immediately on Rosh HaShanah in the saichel hakolail, in the aspect of Kodesh Kodashim, as is explained in the Torah teaching mentioned above. For the true Tzaddik has more power than the Kohen Gadol who enters lifnai v’lifnim, as our Sages of blessed memory said: “It is more precious than pearls” (Mishlai 3:15) — that the true sage is more precious than the Kohen Gadol who enters lifnai v’lifnim. And through this they are sealed immediately for life. For from there all types of dinim in the world are sweetened, as above. For they merit true life in certainty, whose essential nature is when one merits to derive upright practices and true judgments from everything one learns. For he is saved from the putrid fumes that distort the mind, etc. — since he merited emunas chachamim and is close to the tzadikim, as above. For the essential death is drawn from the sin of Adam HaRishon who blemished emunas chachamim, as above — through the blemish of the eating, from which time putrid fumes were drawn that distort the heart, from which is the death, the aspect of: “For on the day you eat of it, you shall surely die” (Beraishis 2:17). The meaning of which is: even though he did not die for many hundreds of years, nevertheless, since immediately upon eating from the Aitz HaDa’as the eating was blemished, the death began from that day — for he was bound to die through the corruption of the eating, as above. Only the true tzadikim and those who attach themselves to them rectify this blemish in their lifetimes, and merit to derive upright practices and judgments from every place where they learn — which is their life, the aspect of: “For it is your life” (Devarim 30:20). Only in the end they are compelled to die because of the counsel of the serpent, or because not everyone fully rectifies this great blemish. But at the very least they live true life in this world and in the World to Come — since the putrid fumes have no power to distort their hearts, and this is the essential aspect of the death, as above. And therefore, conversely, complete r’sha’im — who are those who completely dispute the true Tzaddik, who are the essential r’sha’im since they are the opposite of the true Tzaddik, for the opposite of a tzaddik is a rasha — and therefore they are certainly sealed immediately for death. For when they dispute the Tzaddik and do not have emunas chachamim, they are in the aspect of death always, for they have no life at all — since the putrid fumes distort their hearts, from which is the death, as above. Bainonim are those who are not close to the true tzadikim, but do not dispute them either. They are suspended and standing until Yom Kippur, when the Kohen Gadol enters lifnai v’lifnim, to the Even Sh’siyah, Kodesh Kodashim, the saichel hakolail. And then, if they merit to return, the din is sweetened from upon them through the Kohen Gadol, from the aspect of the saichel hakolail, etc., as above. For the essential sweetening and the life are from there, from the aspect of the saichel hakolail — for: “There Hashem commanded the blessing, life” (Tehillim 133:3). Only those who are close to the Tzaddik, who are called tzadikim, are incorporated there immediately on Rosh HaShanah. And the bainonim are suspended until Yom Kippur, when the Kohen Gadol enters there, as above. And after Rosh HaShanah and Yom Kippur, during which the holy books were multiplied and the Torah was completed, etc., as above — afterward one makes Sukkos: one goes out from the house to sit in the sukkah, and one fulfills the mitzvah of taking the four species in the hands. All in order that Israel should be incorporated together in love and in great, true peace, as was brought above — that this is the aspect of traveling to the tzadikim for Rosh HaShanah, the aspect of “upon love it depends,” etc. And this is the aspect of Sukkos, which is made after Rosh HaShanah and Yom Kippur — the aspect of sukkas shalom [the shelter of peace], the aspect of ahavas chesed [the love of kindness]. For then all the kindnesses are drawn, the aspect of love and peace. And therefore one goes out from the house and moves oneself to the sukkah — in order to rectify through this all the movings of all the journeys of the entire year, so that all the journeys should be in great holiness — that they should be a rectification for the blemish of emunas chachamim, until holy books are written through them, in the aspect of: “And Moshe wrote their goings-forth according to their journeys, by the word of Hashem,” etc., as above (in §19). And even one who does not travel on the roads — certainly he must of necessity move himself to go outside in his city for the sake of his dealings and his sustenance. And in all the movings and journeys, one must think and intend to rectify emunas chachamim, to multiply holy books in the Torah. For the root of the journey in holiness — that which Hashem, blessed be He, arranges that a person needs to go outside and travel from place to place, in his city or to another city, all the more so to distant places, each one according to his moving and his journey — all is for the sake of the completeness of the Torah, in the aspect mentioned above. For the root of everything is the holy Torah, as is known — for aside from this, everything is futility. And therefore one must believe that the essential intention of Hashem, blessed be He, in arranging that a person should travel, is only for the sake of the completeness of the Torah, as above. That is, the person needs to leave his house and go or travel to another place in order to meet with another person or with several people, to speak with them about the true and eternal purpose — to awaken one another to the truth of truths. For this is the entirety of the person. And every person needs to speak with his fellow about yir’as shamayim [fear of Heaven] every day and at every time. And therefore Hashem, blessed be He, arranges that a person should go and travel — all only for the sake of this. And only this is known: that all the things of this world must of necessity be clothed in whatever they are clothed in, and the shell precedes the fruit. Therefore for the most part the journeys and movings are clothed in matters of the mundane. But one who truly desires must set his heart to the root of the matter in holiness. For certainly every thing has a root in holiness. Therefore each person must set his heart to believe that the essential purpose of his journey and his moving is in order to meet with people — perhaps he can speak with them words of truth, or that they will receive from him, or that he will receive from them, or that they will receive and illuminate one another, in the aspect of “they receive from one another.” For in each one of Israel there is a good point, and one must receive illumination from him, to illuminate his own soul — so as not to sleep away his days in an eternal sleep, G–d forbid, etc. And this is the essential root of all the journeys in the world. And as is written in Parshas Kri’as Sh’ma: “And you shall speak of them, when you sit in your house and when you walk on the road” (Devarim 6:7). And our Sages of blessed memory expounded: “of them” — and not of idle words. For in all the circumstances that Hashem, blessed be He, arranges for a person — whether in his sitting in his house, or in his walking on the road, in his lying down and in his rising up — he needs only to speak words of Torah. And the essential words of Torah are to endeavor to instill in himself and in others the fulfillment of the Torah — that we should merit henceforth to guard and to do and to fulfill, etc. For this is the essential thing, as is known. And only for this sake are the journeys, as above. And this rectification is drawn through the mitzvah of the holy sukkah. For the sukkah is the aspect of the Clouds of Glory that went before Israel when they traveled in the wilderness. For all their traveling was by the word of Hashem — to draw the completeness of the Torah that they then received, until from their traveling itself was made the aspect of a sefer, the aspect of: “And Moshe wrote their goings-forth according to their journeys,” etc., as above. And in this aspect each person must travel, as above. And this is the aspect of the sukkah, the aspect of the Clouds of Glory, which are drawn from the aspect of: “For in a cloud I will appear upon the kapores” (Vayikra 16:2) — from the aspect of Kodesh Kodashim, the aspect of the saichel hakolail. For the essential journey must be only for this sake, as above. And this is the aspect of: “When you walk, it will guide you” (Mishlai 6:22) — that a person in his journey must sanctify his thought and connect it to the Torah, to intend in his journey that he is traveling for the sake of love and peace, to meet with the children of Israel, to engage in words of Torah in truth. So that the Torah should go before him and guide him, the aspect of: “when you walk, it will guide you” — which is the aspect of the Aron with the Luchos HaEven that traveled before the children of Israel, the aspect of: “And it was, when the Aron traveled,” as above. And all of this is the aspect of the sukkah, which is the aspect of the Clouds of Glory of the journeying of Israel, the aspect of love and peace. For the essential love and peace with Israel is when one speaks and engages together in words of Torah and yir’as shamayim in truth. For conversely, G–d forbid: “There is no peace, says Hashem,” etc. And the essential peace is the Torah, as our Sages of blessed memory said: “Torah scholars increase peace in the world,” etc. And therefore the sukkah is in the aspect of Aharon HaKohen, in whose merit the Clouds of Glory went, as our Sages of blessed memory said, and as is explained in the holy Zohar. For Aharon engaged in this more than all — as our Sages of blessed memory said: “Be of the students of Aharon: loving peace and pursuing peace, loving the creatures and bringing them close to the Torah.” For this is the essential love and peace, as above. And all of this is the aspect of the sukkah, as above. And this is the aspect of: “Every citizen in Israel shall sit in sukkos” (Vayikra 23:42). And our Sages of blessed memory expounded from this that all of Israel go out in one sukkah. That is, for this is the essential mitzvah of the sukkah — to intend to be incorporated in love and great peace with all of Israel, until it is considered as if all of Israel are sitting in one sukkah. For the essential purpose of the sukkah is in order to rectify the journeys, that they should be in holiness — that one’s intention should be only in order to meet with one another and one another with one another, so that all of Israel should be incorporated in each other in love and great peace, and all should recognize the truth of truths and return to Hashem in truth, etc. And this is the aspect of: “And they were beaten at your feet; he shall carry your words” (Devarim 33:3). As our Sages of blessed memory expounded: these are the Torah scholars who beat themselves from city to city and from place to place to engage in words of Torah. That is, as above — for only for this sake does one need to beat his feet, to go and to travel, etc. And this is the aspect of taking the four species in the hands, as it is written: “And you shall take for yourselves,” etc. (Vayikra 23:40) — in order to illuminate the illumination of the hands that the hands of writing received from the hands of s’michah [ordination], as is explained in the Torah teaching mentioned above. For the four species come to rectify all the blemishes that were blemished through the blemish of emunas chachamim. And now, through the holiness of Rosh HaShanah and Yom Kippur — when they returned in teshuvah regarding the blemish of emunas chachamim and books were multiplied in the Torah, etc. — now one engages with the four species to rectify all the corruptions that were blemished through the blemish of emunas chachamim, through the ordination of leaders who are not fitting. For it is explained there that through this they cause the writing of Israel to be weakened, etc. And through this Israel is expelled, etc. — which is the aspect of the expulsion from Eretz Yisroel, etc. And through this the secret of the intercalation [sod ha’ibbur] is taken from us, etc. And through this one does not have complete counsel [aitzah sh’laimah], etc. And all of this must be rectified through the pure waters that are drawn on Rosh HaShanah and Yom Kippur, through the teshuvah regarding the blemish of emunas chachamim — through which the books of the holy Torah are multiplied, as is explained there. And this is the aspect of taking the four species on Sukkos — for then one engages in rectifying emunas chachamim and multiplying books, to complete the Torah. For during these days we engage each year in finishing and completing the Torah, at the end of the days of Sukkos on Simchas Torah. That is, that the Torah should be completed in great completeness, in the aspect mentioned above. For it is for this purpose that we begin and finish the Torah each and every year anew — in order to complete the Torah in the greatest completeness, that it should be incorporated more and more in the aspect of the Even Sh’siyah, etc. — until we merit that the palace should return to its place, and the Luchos HaEven should return to the place of the Even Sh’siyah, which would be the essential rectification of the world. And we, the children of Israel, engage in this each and every year. And therefore during these days of Sukkos, when we engage in this — in completing and finishing the Torah, and the essential completeness is through the multitude of holy books that we drew through the teshuvah of Rosh HaShanah and Yom Kippur, as above — therefore now on Sukkos we rectify all the corruptions mentioned above that were blemished through the blemish of emunas chachamim, which are: the writing of Israel, etc. And the four species allude to this. For the lulav is the aspect of the rectification of writing, the aspect of: “Write them upon the tablet of your heart” (Mishlai 3:3). The esrog, the p’ri aitz hadar [the beautiful fruit], is the aspect of drawing the holiness of Eretz Yisroel, which is the beauty and the splendor of the entire world, the aspect of: “Beautiful in its elevation, the joy of the whole earth” (Tehillim 48:3) — and there all the fruits are good, which is the praise of Eretz Yisroel. And the branch of a thick tree [anaf aitz avos] — this is the aspect of the sod ha’ibbur [the secret of intercalation], which is through the birthing of great souls, etc., as is explained there. And this is the aspect of the hadas [myrtle], which has a very good fragrance, which is the aspect of great souls, which are the aspect of a good fragrance, which is the life-force of the neshamah, as our Sages of blessed memory said, and as is brought in his words, of blessed memory, many times. And therefore the hadas is threefold [m’shulash], the aspect of the rectification of judgment [mishpat], which requires three. For the essential good fragrance is drawn through rectifying the foods from the putrid fumes — so that they should not corrupt the judgment. For through this it is impossible to birth great souls who are expert in the sod ha’ibbur, as is explained there. And therefore the hadas, which is the rectification for this, has a good fragrance — the opposite of the putrid fumes mentioned above — and it is threefold, the aspect of the rectification of judgment, which requires three, the aspect of: “Do not deviate from the word,” etc. — right and left — but only to conduct oneself according to the aspect of the truth of the judgment, which is the aspect of the amuda d’emtza’isa [the middle pillar], in which right and left are incorporated. And therefore true judgment, the aspect of judgments of upright practices, are the aspect of judgment by three — which is the aspect of the threefold hadas, as above. Also, the fragrance of the hadas alludes to what is explained there regarding the verse: “For it is your wisdom and your understanding in the eyes of the nations” (Devarim 4:6) — “in the eyes of the nations” specifically — that we show them only that the secret is with us, etc. — see there. And this is the aspect of fragrance — that we show them only that they should smell the fragrance from afar. For the essence of the wisdom we do not reveal to them — like one who smells a fragrance from afar, the aspect of: “For the fragrance of your oils is good; oil poured forth is your name,” etc. (Shir HaShirim 1:3). And the willows of the brook [arvai nachal] — this is the aspect of Netzach and Hod, the aspect of the feet [raglayim], as is brought. The aspect of complete counsels [aitzos sh’laimos]. For the counsels are the aspect of the feet, the aspect of: “And all the people who are at your feet, who follow your counsel,” etc. (Shoftim 4:10) — as is explained elsewhere. And therefore they are willows of the brook — that grow upon the water. For the essential completeness of the counsel is through the pure waters mentioned above, which are drawn from the flowing brook, etc. And this is the aspect of the wavings [ni’anu’im] — that one waves the four species to all six directions — to reveal and to make known His G–dliness in all four directions of the world and above and below. As we conclude after the completion of the taking: “In order that all the peoples of the earth may know that Hashem, He is G–d; there is nothing else” (Melachim I 8:60). And all of this we make known through the holy Torah that is completed then, as above — for through this is the essential knowledge of His G–dliness, blessed be He, in the world. That is, through the multitude of holy books of the true tzadikim, who innovate in the Torah in each generation and write many holy books — through which the Torah is completed, etc., as above. And this is the aspect of the wavings, which are the aspect of the movement of the quill [kulmos] in the air — through which the air is sanctified with the holiness of Eretz Yisroel, as is explained in the Torah teaching mentioned above. For the lulav is in the aspect of a quill that writes words of Torah, the aspect of: “Write them upon the tablet of your heart,” as above. And the three species that are alongside the lulav are the aspect of the three fingers that hold the quill, as is brought in the Tikkun’i Zohar. Through which the sea of Torah is split, as it is taught in the Tikkun’i Zohar and the Raaya Mehemna: “With your reed, which is the quill, the sea of Torah is split,” etc. And this is the aspect of circling the Sefer Torah with the four species. For the four species in the hands, with which one waves, are the aspect of the writing of holy books — which is the completeness of the Torah, as above. And this is the aspect of: “Originally the lulav was taken in the Mikdash for seven [days] and in the provinces for one day. When the Bais HaMikdash was destroyed, Rabban Yochanan ben Zakkai instituted that the lulav should be taken in the provinces for seven — as a remembrance of the Mikdash.” And the matter is seemingly puzzling. For behold, the essential fulfillment of the mitzvos in completeness is in Eretz Yisroel and in the Bais HaMikdash, as is explained in many places and throughout Sefer Devarim — for every time he warns them regarding the fulfillment of the Torah, he mentions Eretz Yisroel, etc. So what did Rabban Yochanan ben Zakkai see to add to the mitzvah of taking the lulav after the destruction — that it should be taken even in the provinces for seven? And if he wanted to make a remembrance of the Mikdash, it would have been enough to institute that it be taken in Yerushalayim for seven even after the destruction, as a remembrance of the Mikdash. And why did he institute the addition after the destruction that it should be taken in every place for seven? But in truth, according to what we have written — that the essential mitzvah of taking the lulav and its species is to make known to people His mighty deeds and the glory of the splendor of His kingship, which is the aspect of the beauty of the esrog. That is, to draw and to illuminate the illumination of the completeness of the Torah in the world, as above — and this matter was essentially rectified only in the Bais HaMikdash, in the place of the Even Sh’siyah, which is the Bais Kodesh Kodashim, where the Aron stands with the Luchos HaEven, etc., as above. And from there His G–dliness, blessed be He, was made known, through the completeness of the books of the Torah that are incorporated there — through which His G–dliness, blessed be He, is made known and publicized to all who come into the world, as it is written: “Great is Hashem and much praised, in the city of our G–d, His holy mountain,” etc. (Tehillim 48:2). And therefore originally the lulav was taken in the Mikdash for seven and in the provinces for one day. For the essential rectification accomplished through taking the lulav is accomplished on the first day of Sukkos, when the supernal kindness that includes all the kindnesses shines — as is brought, the aspect of: “By day Hashem commands His kindness,” etc. (Tehillim 42:9). And therefore one day of taking the lulav in the provinces sufficed. For on that day they illuminate and make known through taking the lulav and its species that Hashem is G–d — through the rectifications mentioned above that were accomplished on Rosh HaShanah and Yom Kippur, etc., as above. And it suffices for the entire year. But in the Mikdash it was taken for seven. For from the Bais HaMikdash they needed to make known to all who come into the world, to all the very, very distant ones. For the essential making-known to all who come into the world is from the Bais HaMikdash, from the Bais Kodesh Kodashim, as above, and as it is written: “They shall call the nations to the mountain,” etc. And therefore the taking of the lulav in the Mikdash required seven — in order to draw and illuminate the holy da’as in every aspect of seven — in all seven climates and in all seven lands and in everything that was created in the seven days of Creation. And all is drawn from the completeness of the books of the Torah that are completed during these days — which are seven books, with the passage of “And it was, when the Aron traveled,” the aspect of: “She has hewn her seven pillars” (Mishlai 9:1). Through which His G–dliness, blessed be He, is made known and publicized above and below — in all seven heavens above and in all seven lands below, and in all seven chambers of Gehinnom, and in all types of fallings in the world, G–d forbid, that are included in seven, the aspect of: “For seven times the tzaddik falls and rises” (Mishlai 24:16). To revive everything through the seven who restore the sense of taste [shiv’ah m’shivai ta’am], which are drawn from the holy books, as above — which are the completeness of the Torah that is included in the seven books of the Torah, as above. And because the entire essential making-known to the distant ones was only from the Bais HaMikdash, therefore the lulav was taken in the Mikdash for seven — for this requires seven days, to make known to the very distant ones, in every aspect of seven mentioned above. And this is the aspect of the seventy bulls of the festival [shiv’im parai hechag], which correspond to the seventy nations — in order to make known also to them His G–dliness and His sovereignty, blessed be He. And all of this was from the place of the Bais HaMikdash, where these seventy bulls were offered. And therefore seven days were needed, in order to diminish and contract the saichel each day further, so that the more distant ones could receive it. And this is the aspect of the diminishing of the bulls of the festival — for on the first day they offer thirteen bulls, corresponding to the fourteen rules by which the Torah is expounded, from which all the holy books of the Torah are composed. And then is the essential making-known to all who come into the world. But on the second day they diminish and offer only twelve — in order to make known to the more distant ones, for it is impossible to make known to them except through further diminishment and contraction of the da’as. And so on the third day, they need to make known to the even more distant ones, so they diminish the offerings further still. And so each and every day afterward — for the more one makes known to the more distant ones, the more one must diminish and reduce the da’as, so that the more distant ones can receive it. And therefore the lulav was taken in the Mikdash for seven — for to make known the holy da’as to all the very distant ones in all seven lands and seven climates, seven days are needed, as above. And when the Bais HaMikdash was destroyed — and the glory was taken from the house of our life, and the Bais Kodesh Kodashim was destroyed, and the Aron was hidden from there, and the da’as was darkened until it seemed that, G–d forbid, there is no more hope, and it is impossible to illuminate the true da’as in the world any longer, since the Bais HaMikdash was destroyed because of our sins, and from there was the essential drawing of the da’as, as above — but in our servitude our G–d did not forsake us, and He sends us true tzadikim in each and every generation who make wondrous rectifications in each generation, to draw the illumination of the holy da’as even in the intensity of the exile and the destruction. And therefore also at the time of the destruction, He sent us the holy Tanna, Rabban Yochanan ben Zakkai, who was among the receivers of the Torah. For the entire Torah that Moshe Rabbainu gave us was transmitted in his generation through him — as it enumerates there in Mishnah Avos the receivers, until Rabban Yochanan ben Zakkai, who received from Hillel and Shammai. And therefore Rabban Yochanan ben Zakkai saw the intensity of the destruction and the darkness — that it is impossible to illuminate the da’as through the service of the Bais HaMikdash, since it was destroyed because of our sins. Therefore he saw and set his heart to rectify the matter. And therefore he instituted that it should be taken in the provinces for seven, etc. For Rabban Yochanan ben Zakkai, through the greatness of his attainment and his knowledge, knew that even now the mercies of Hashem, blessed be He, never end, and even now He, blessed be He, is with us, as it is written: “And even also this — when they are in the land of their enemies, I have not rejected them,” etc. (Vayikra 26:44). And he understood that the exile, even though it is a great trouble, nevertheless it is all for the good — so that through the exile and the upheaval we should set our hearts to rectify the blemish of emunah, whose essential root is emunas chachamim, as above. For then the exile and upheaval are transformed for good, as above — for holy books are multiplied through this, which is the completeness of the Torah, through which His G–dliness, blessed be He, is made known to all who come into the world. And as it is written: “Though I have removed them far off among the nations, and though I have scattered them among the lands, yet I have been for them a small sanctuary” (Yechezkel 11:16). For the holiness of the Bais HaMikdash, the aspect of Kodesh Kodashim, the aspect of the saichel hakolail, is drawn specifically through the upheavals, the aspect of: “Though I have removed them far off among the nations,” etc., as above. And therefore Rabban Yochanan ben Zakkai instituted that after the destruction and the exile, the lulav should be taken in the provinces for seven, as a remembrance of the Mikdash. For now one must draw the illumination of the holy da’as to the very distant ones in each and every province. And this is accomplished through the exile and the upheaval specifically — which is transformed for the good through the power of the true tzadikim, the aspect of Rabban Yochanan ben Zakkai, who was in the aspect of Moshe, who was then the true Tzaddik who made wondrous rectifications through his Torah that he spread among Israel, until he instituted that the lulav should be taken in the provinces for all seven. For in every province one must draw and illuminate the da’as to the distant ones, through the multitude of holy books — which is the aspect of taking the lulav, as above. For the exile and the upheaval are transformed for the good, as above, in the aspect of what our Sages of blessed memory said: “Israel was exiled only so that converts should be added to them.” And as it is written: “And there will remain also he, for our G–d” — as is brought above — and understand well. And this is the aspect of Simchas Bais HaSho’aivah — the aspect of: “And you shall draw water with joy from the wellsprings of salvation” (Yeshayahu 12:3). Which is drawn from the aspect of the pure waters mentioned above, through which the holy books are multiplied, etc. — through which the simchah increases, the aspect of: “The light of the tzadikim shall rejoice” (Mishlai 13:9) — the aspect of “Chadi Rabbi Shimon,” as is explained there in the Torah teaching mentioned above — see there well. And therefore on Sh’mini Atzeres and Simchas Torah — which is the completion of the rectification of Rosh HaShanah and Yom Kippur, as is explained in the kavanos — that is, then the aspect of the rectification of the Malchus is completed and perfected, which is the aspect of emunah, as is known, and as above — therefore then we finish the Torah and begin the Torah anew. And each one of Israel goes up to the Torah, and likewise each one takes a Sefer Torah in his hand and circles the bimah with joy. All to demonstrate that this is the aspect of the wondrous rectification that we have drawn from Rosh HaShanah until now — and all of it is the aspect of the rectification of emunas chachamim, through which holy books are multiplied in the Torah, through which the Torah is completed in great completeness, as above. And therefore now everyone rejoices with the Torah, and each one takes a Sefer Torah in his hand — to demonstrate that each one of Israel has a share in the completeness of the Sefer Torah, according to his share in the rectification of Rosh HaShanah, etc. — when then everyone returned in teshuvah, etc., as above — through which the Torah was completed, etc., as above. And this is the aspect of the intensity of the simchah then, the aspect of Simchas Torah. For then they are incorporated together in great love — through which the simchah increases, the aspect of: “The light of the tzadikim shall rejoice” — as above.